The Art of Devotion in the Late Middle Ages

The history of Cosmic Mariology traces theological developments and views regarding Mary from the early Church to the 21st century. Mariology is a mainly Catholic ecclesiological written report within theology, which centers on the relation of Mary, the Female parent of God, and the Church. Theologically, it not only deals with her life simply with her veneration in life and prayer, in art, music, and architecture, from ancient Christianity to mod times.

Throughout history, Catholics have continued to build churches to award the Blessed Virgin. Today, many Catholic churches dedicated to the Blest Virgin exist on all continents and, in a sense, their evolving architecture tells the unfolding story of the evolution of Cosmic Mariology. Throughout Catholic history, the veneration of the Blessed Virgin Mary has led to the creation of numerous items of Roman Cosmic Marian art. Today, these items may be viewed from an artistic perspective, but also they are part of the material of Catholic Mariology.

Mary in the Early on Church building [edit]

Virgin and Kid on a wall painting in the early on Roman catacombs, 4th century.

"Many centuries were necessary to arrive at the explicit definition of the revealed truths concerning Mary," said Pope John Paul II during his papacy in the 1995.^[1] The importance of Mary and of Marian theology tin be seen in the Church subsequently the 3rd century. The New Testament Gospels, composed during the late 1st century, contain the beginning references to the life of Mary; the New Testament Epistles, composed earlier, make no mention of her by proper noun. There are, however, references to Mary in the Epistles, most notably in Galatians.^{[2] [three]} In the 2d century, St. Irenaeus of Lyons called Mary the "second Eve" because through Mary and her willing acceptance of God's choice, God undid the harm that was done through Eve's option to eat the forbidden fruit. The earliest recorded prayer to Mary is the sub tuum praesidium (3rd or 4th century) and the primeval depictions of her are from the Priscilla catacombs in Rome (early 3rd century).

Hugo Rahner'southward 20th-century discovery and reconstruction of Saint Ambrose's 4th-century view of Mary as the Mother of the Church was adopted at the 2d Vatican Council. This shows the influence of early traditions and views on Mary in modern times.^{[4] [5] [6]} This view was then emphasized past Pope John Paul II in 1997, and today Mary is viewed equally the Mother of the Church by many Catholics, as well equally the Queen of Sky.^[7]

In the fifth century, the 3rd Ecumenical Council debated the question of whether Mary should be referred to as Theotokos or Christotokos.^[8] Theotokos means "God-bearer" or "Mother of God"; its use implies that Jesus, to whom Mary gave birth, is truly God and human in ane person. Nestorians preferred the title Christotokos meaning "Christ-bearer" or "Mother of the Messiah" not because they denied Jesus' divinity, merely because they believed that God the Son or Logos existed earlier time and earlier Mary, and that Mary was female parent simply of Jesus every bit a human, so calling her "Mother of God" was confusing and potentially heretical. Both sides agreed that Jesus took divinity from God the Begetter and humanity from his female parent. The majority at the council agreed with the Pope that denying Mary the title Theotokos would either imply that Jesus was not divine, or that Jesus had two separate personhoods, one of whom was son of Mary and the other not. Ultimately, the quango affirmed the use of the title Theotokos and by doing then affirmed Jesus' undivided divinity and humanity.

Thus, while the contend was over the proper title for Mary, it was primarily a Christological question almost the nature of Jesus Christ, a question which would return at the 4th Ecumenical Council. Roman Cosmic, Eastern Orthodox, Oriental Orthodox, Lutheran and Anglican theological teaching affirms the title Mother of God, while other Christian denominations give no such title to her.

Medieval Mariology [edit]

The medieval cathedral Notre Dame dedicated to the Virgin Mary, Paris France, was built in the years 1163–1345.

The Middle Ages saw a growth and development of Mariology. Belief in the Assumption of Mary became widespread beyond the Christian earth from the 6th century onward, and is celebrated on fifteen August in both the East and the West.^[ix] The Medieval menses brought major champions of Marian devotion to the fore, including Ephraim the Syrian and John Damascene.

The Dogma of the Immaculate Formulation adult within the Catholic Church over fourth dimension. Conception of Mary was historic every bit a liturgical feast in England from the 9th century, and the doctrine of her "holy" or "immaculate" formulation was showtime formulated in a tract by Eadmer, companion and biographer of the amend-known St. Anselm, Archbishop of Canterbury (1033–1109), and later popularized by the archbishop's nephew, Anselm the Younger.^[10] The Normans had suppressed the celebration, but it lived on in the pop mind. Information technology was rejected by St. Bernard of Clairvaux, Alexander of Hales, and St. Bonaventure (who, teaching at Paris, called it "this strange doctrine", indicating its association with England), and by St. Thomas Aquinas who expressed questions about the subject, but said that he would accept the determination of the Church building. Aquinas and Bonaventure, for case, believed that Mary was completely gratuitous from sin, but that she was not given this grace at the instant of her conception.^[10]

The majority of Western Marian writers during this period belonged to the monastic tradition, particularly the Benedictines. The twelfth and thirteenth centuries saw an extraordinary growth of the cult of the Virgin in western Europe, in part inspired by the writings of theologians such equally Saint Bernard of Clairvaux (1090–1153).^[11] Bernard of Clairvaux was one of the nigh influential churchmen of his time. In the "Sermon on the Sunday in the Octave of the Assumption" he described Mary's participation in redemption.^[12] Bernard's Praises on the Virgin Mother was a pocket-sized merely complete treatise on Mariology.^[13] Pope Pius XII'south 1953 encyclical Medico Mellifluus, issued in commemoration of the eighth centenary of Bernard'due south death, quotes extensively from Bernard's sermon on Mary as "Our Lady, Star of the Sea".^[14]

Western types of the Virgin's image, such as the twelfth-century "Throne of Wisdom", in which the Christ Child is presented frontally equally the sum of divine wisdom, seem to have originated in Byzantium.^[11] This was much used in Early on Netherlandish painting in works like the Lucca Madonna past Jan van Eyck.

Theologically, one major controversy of the age was the Immaculate Formulation. Anthony of Padua (1195–1231) supported Mary's freedom from sin and her Immaculate Conception.^{[fifteen] [16]} His many sermons on the Virgin Mary shaped the Mariological approach of many Franciscans who followed his approach for centuries afterward his decease.^[17]

Oxford Franciscans William of Ware and specially John Duns Scotus dedicated the doctrine. Scotus proposed a solution to the theological problem involved of existence able to reconcile the doctrine with that of universal redemption in Christ, by arguing that Mary's immaculate formulation did not remove her from redemption by Christ. Rather it was the consequence of a more perfect redemption given to her on business relationship of her special role in history. Furthermore, Scotus said that Mary was redeemed in apprehension of Christ'due south death on the cantankerous.^[18] Scotus' defence force of the immaculist thesis was summed up by one of his followers as potuit, decuit ergo fecit – God could exercise it, it was plumbing fixtures that He did information technology, and then He did information technology. Gradually the thought that Mary had been cleansed of original sin at the very moment of her conception began to predominate, specially after Duns Scotus dealt with the major objection to Mary's sinlessness from conception, that beingness her need for redemption.^[19] The very divine human activity, in making Mary sinless at the outset instant of her formulation was, he argued, the almost perfect form of redemption possible.

Past the end of the Middle Ages, Marian feasts were firmly established in the calendar of the liturgical yr. Pope Cloudless Iv (1265–1268) created a poem on the vii joys of Mary, which in its form is considered an early version of the Franciscan rosary^[20]

Renaissance to Bizarre [edit]

As an example of Bizarre painting and architecture, Ettal Abbey, 1776: frescos under the dome, dedicated to the Assumption of Mary, unite heaven and world.

Beginning in the 13th century, the Renaissance period witnessed a dramatic growth in Marian art, past masters such as Botticelli, Leonardo da Vinci and Raphael.^[21] Some was specifically produced to decorate the Marian churches built in this catamenia.

Major Italian artists with Marian motifs include: Fra Angelico, Donatello, Sandro Botticelli, Masaccio, Filippo Lippi, Piero di Cosimo Paolo Uccello Antonello da Messina Andrea Mantegna, Piero della Francesca and Carlo Crivelli. Dutch and German artists with Marian paintings include: Jean Bellegambe, Hieronymus Bosch, Petrus Christus, Gerard David (c.1455–1523), Hubert van Eyck, Geertgen tot Sint Jans, Quentin Matsys, Rogier van der Weyden, Albrecht Altdorfer, Hans Baldung and Albrecht Dürer. French and Spanish artists with Marian paintings include: Jean Fouquet, Jean Clouet, François Clouet, Barthélemy d'Eyck, Jean Hey (formerly known as the Master of Moulins), Bartolomé Bermejo, Ayne Bru, Juan de Flandes, Jaume Huguet, and Paolo da San Leocadio.

Francis of Assisi is credited with setting up the beginning known presepio or crèche (Nascency scene). He was also particularly devoted to Christ's passion and crucifixion.^[22] The influence of the Franciscans gave ascent to a more melancholia spirituality. Pope Sixtus 4, a Franciscan, greatly increased the prominence given to Mary, introducing the Presentation of Mary (1472) and extending the Banquet of the Visitation, for the whole church (1475), and introducing the Feast of the Immaculate Formulation, observed by the Franciscans since 1263 but strenuously opposed past the Dominicans and even so highly-controversial in the fifteenth century.^[23] Around the time of the Autumn of Constantinople in 1453 many Orthodox monks fled to the West, bringing with them traditions of iconography. Depictions of the Madonna and Child tin be traced to the Eastern Theotokos. In the Western tradition, depictions of the Madonna were greatly diversified by Renaissance masters such as Duccio, Leonardo da Vinci, Michelangelo, Raphael, Giovanni Bellini, Caravaggio and Rubens. The early on Renaissance saw an increased accent on Christ crucified and therefore Mary as the Sorrowful Mother, an object of compassionate devotion.^[24] Artists such as Titian depicted Mary as the Mater Dolorosa.

With the Protestant Reformation, Roman Catholic Mariology came under attack as being sacrilegious and superstitious.^[25] Protestant leaders similar Martin Luther and John Calvin, while personally adhering to Marian behavior like virgin birth and sinlessness, considered Catholic veneration of Mary as competition to the divine role of Jesus Christ.

As a reflection of this theological opposition, Protestant reformers destroyed much religious fine art and Marian statues and paintings in churches in northern Europe and England. Some of the Protestant reformers, in particular Andreas Karlstadt, Huldrych Zwingli and John Calvin, encouraged the removal of religious images by invoking the Decalogue'southward prohibition of idolatry and the manufacture of graven images of God. Major iconoclastic riots took identify in Zürich (in 1523), Copenhagen (1530), Münster (1534), Geneva (1535), Augsburg (1537), and Scotland (1559). Protestant iconoclasm swept through the Seventeen Provinces (now the Netherlands and Belgium and parts of Northern France) in the summer of 1566. In the middle of the 16th century, the Quango of Trent confirmed the Catholic tradition of paintings and artworks in churches. This resulted in a great evolution of Marian fine art and Mariology during the Baroque Catamenia.

At the same time, the Catholic globe was engaged in ongoing Ottoman Wars in Europe against Turkey which were fought under the auspices of the Virgin Mary. The victory at Boxing of Lepanto (1571) was accredited to her "and signified the beginning of a strong resurgence of Marian devotions, focusing particularly on Mary, the Queen of Heaven and Globe and her powerful role equally mediator of many graces".^[26] The Colloquium Marianum, an elite group, and the Sodality of Our Lady based their activities on a virtuous life, gratuitous of cardinal sins.

The baroque literature on Mary experienced unforeseen growth with over 500 pages of Mariological writings during the 17th century alone.^[27] The Jesuit Francisco Suárez (1548-1617) was the starting time theologian who used the Thomist method on Mariology and is considered the male parent of systematic Mariology.^[eighteen] Other well-known contributors to baroque Mariology are Lawrence of Brindisi, Robert Bellarmine, and Francis of Sales. Afterwards 1650, the Immaculate Conception is the bailiwick of over 300 publications from Jesuit authors alone.^[28]

This popularity was at times accompanied with Marian excesses and alleged revelations of the Virgin Mary to individuals like María de Ágreda.^[29] Many of the baroque authors defended Marian spirituality and Mariology. In France, the oft anti-Marian Jansenists were combated past John Eudes and Louis de Montfort, canonized past Pope Pius XII.^[30]

Baroque Mariology was supported by several popes during the menstruum: Popes Paul 5 and Gregory Xv ruled in 1617 and 1622 that it is inadmissible to state that the virgin was conceived non-immaculate. Alexander Seven declared in 1661 that the soul of Mary was gratuitous from original sin. Pope Clement XI ordered the feast of the Immaculata for the whole Church in 1708. The banquet of the Rosary was introduced in 1716 and the banquet of the Seven Sorrows in 1727. The Angelus prayer was strongly supported by Pope Benedict XIII in 1724 and by Pope Bridegroom XIV in 1742.^[31]

Pop Marian piety was more colorful and varied than e'er before: Numerous Marian pilgrimages, Marian Salvage devotions, new litanies, Marian theatre plays, Marian hymns, Marian processions. Marian fraternities, today by and large defunct, had millions of members.^[32] Lasting impressions from the bizarre Mariology are in the field of classical music, painting and fine art, compages, and in the numerous Marian shrines from the bizarre period in Spain, France, Italy, Austria and Bavaria as also in some Due south American cities.

Mariology during the Enlightenment [edit]

During the Age of Enlightenment, the emphasis on scientific progress and rationalism put Catholic theology and Mariology on the defensive. The Church connected to stress the virginity and special graces, but deemphasized Marian cults.^[33] During this period, Marian theology was even discontinued in some seminaries (for instance: in Salzburg Austria in the year 1782^[34]). Some theologians proposed the abolition of all Marian banquet days altogether, except those with biblical foundations and the feast of the Assumption.^[35]

Nonetheless, in this period a number of meaning Marian churches were built, oft laden with Marian symbols, and popular Marian devotions continued in many areas. An example is Santa Maria della Salute in Venice, built to give thanks the Virgin Mary for the city'southward deliverance from the plague. The church is full of Marian symbolism: the great dome represents her crown, and the eight sides, the viii points on her symbolic star.

Many Benedictines such equally Celestino Sfondrati (died 1696) and Jesuits,^[36] supported past pious true-blue and their movements and societies, fought confronting the anti-Marian trends. Increasing secularization led to the forced closing of most monasteries and convents, and Marian pilgrimages were either discontinued or profoundly reduced in number. Some Catholics criticized the practice of the Rosary as not Jesus-oriented and too mechanical.^[37] In some places, priests forbade the praying of the Rosary during Mass.^[38] The highly bourgeois rural Bavarian dioceses of Passau outlawed Marian prayer books and related articles in 1785.^[37]

During this fourth dimension, Mariologists looked to The Glories of Mary and other Mariological writings of Alphonsus Liguori (1696–1787), an Italian, whose culture was less afflicted by the Enlightenment. "Overall, Catholic Mariology during the Enlightenment lost its high level of development and sophistication, but the basics were kept, on which the 19th century was able to build."^[39]

Mariology in the 19th century [edit]

Pope Pius Nine (1846–1878) solemnly declared the Dogma of the Immaculate Conception in 1854.

Mariology in the 19th century was dominated by discussions almost the dogmatic definition of the Immaculate Conception and the Get-go Vatican Quango. In 1854, Pope Pius Ix, with the support of the overwhelming majority of Roman Catholic Bishops whom he had consulted between 1851 and 1853, proclaimed the dogma of the Immaculate Conception, which had been a traditional belief among the faithful for centuries.^[40]

Eight years earlier, in 1846, the Pope had granted the unanimous wish of the bishops from the U.s.a., and declared the Immaculata the patron of the Usa.^[41] During the First Vatican Council, some 108 council fathers requested calculation the words "Immaculate Virgin" to the Hail Mary prayer and to add together the Immaculata to the Litany of Loreto. Some fathers requested the dogma of the Immaculate Conception to be included in the Creed of the Church building.^[42]

Many French Catholics supported making dogma both Papal infallibility and the assumption of Mary in the forthcoming ecumenical council.^[43] During the First Vatican Quango, ix Mariological petitions favored a possible Assumption dogma. It was strongly opposed by some council fathers, especially those from Deutschland. On eight May, a majority of the fathers voted to reject making the Assumption a dogma, a position shared past Pope Pius 9. The concept of Co-Redemptrix was too discussed merely left open. In its support, Council fathers highlighted the divine motherhood of Mary and chosen her the female parent of all graces.^[44]

"Rosary Pope" is a title given to Pope Leo 13 (1878–1903) because he issued a tape eleven encyclicals on the Rosary, instituted the Catholic custom of daily Rosary prayer during the calendar month of October, and in 1883 created the Banquet of Queen of the Holy Rosary.^[45]

John Henry Newman, wrote of the Eve-Mary parallel in support of Mary's original land of grace (Immaculate Conception), her part in redemption, her eschatological fulfilment and her intercession.^[46]

Popular opinion remained firmly backside the celebration of Mary's immaculate conception. The doctrine itself had been endorsed past the Council of Basel (1431–1449), and past the cease of the 15th century was widely professed and taught in many theological faculties. The Council of Basel was later held not to have been a true Full general (or Ecumenical) Council with authority to proclaim dogma. Such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church building in 1567) that the Council of Trent (1545–63) – which might have been expected to affirm the doctrine – instead declined to accept a position. It simply reaffirmed the constitutions of Sixtus Iv, which had threatened with excommunication anyone on either side of the controversy who accused the others of heresy.

But information technology was not until 1854 that Pope Pius Nine, with the support of the overwhelming majority of Roman Catholic Bishops, whom he had consulted betwixt 1851 and 1853, proclaimed the doctrine in accordance with the weather condition of papal infallibility that would be defined in 1870 by the First Vatican Quango.

Mariology in the 20th century [edit]

In 1904, in the first year of his pontificate, Pope Pius X celebrated the previous century'south declaration of the dogma of Immaculate Conception with the encyclical Ad diem illum. In 1950, the dogma of the Assumption was divers by Pope Pius XII. The Second Vatican Council spoke of Mary as Mother of the Church. Fifteen hundred years after the Quango of Ephesus, Pope Pius Eleven issued the encyclical Lux Veritatis, reminding the Orthodox Christians of the mutual faith. He presided over a Mariological congress in 1931.^[47]

Mariology in the 20th century reflected an increased membership in Roman Catholic Marian Movements and Societies. At the pop level, the 20th century witnessed growth in the number of lay Marian devotional organizations such as gratuitous Rosary distribution groups. The number of 20th century pilgrims visiting Marian churches set up new records. In South America solitary, 2 major Marian basilicas, the Basilica of the National Shrine of Our Lady of Aparecida in Brazil and the new Basilica of Our Lady of Guadalupe on Tepeyac hill, were constructed and jointly recorded over 10 million visitors per twelvemonth.

Prior to Vatican II, the French Mariological Guild held a three-twelvemonth series of Marian studies on the theme of Mary in relation to the Church building.^[48]

Second Vatican Council [edit]

Mariological issues were included in the discussions at the 2nd Vatican Quango (1962–1965), although the Council indicated that information technology had not addressed all Marian issues. The Council members had in depth discussions regarding the question of whether to treat Mary within the Constitution of the Church or outside it in a separate document.^[49] The final conclusion, by a vote of 1114–1074, resulted in the treatment of Marian issues within the Church Constitution, every bit chapter 8 of Lumen gentium.^[49] This chapter provides a "pastoral summary" of Catholic doctrines on Mary but does not claim to exist complete.^[50]

At the determination of the Vatican Ii Quango in December 1965, Catholics were presented with a multitude of changes. Some authors such equally John W. O'Malley have commented that these issues would forever alter Cosmic practices and views, including those surrounding the Virgin Mary. These changes reflected the council's want to brand the Church more ecumenical and less isolated as it increasingly had become in the by century.^[51] I of the roadblocks towards finding common ground was the complaint past other faiths regarding the Church'due south dogmas on the Virgin Mary, and especially the fervor of the Catholic laity to preserve Mary at the center of their devotions.^{[51] [52] [53]}

Mariologists had hoped for a dogma on Mary as Mediatrix, the foundations of which were laid by several popes particularly Leo XIII, Pius X, Bridegroom Xv, and Pius XII. The preparations for the council included an contained schema "Well-nigh the Blest Virgin Mary, female parent of God and Mother of the People". ^[l] Some observers interpreted the renunciation of this document on Mary equally minimalism, others interpreted her inclusion as a affiliate into the Church document equally underlining her office for the Church.^[50] With the inclusion of Marian issues within the Constitution of the Church rather than in a split document, at Vatican Two the contextual view of Mary was emphasized, namely that Mary belongs "within the Church building":^[54]

• For having been the Associate of Christ on earth
• For being a Heavenly mother to all members of the Church in the order of grace
• For having been the model disciple, a model which every member of the Church should aim to imitate.^[54]

Calling Mary "our mother in the guild of grace", Lumen gentium referred to Mary equally a model for the Church and stated that:^{[55] [56]}

By reason of the gift and role of divine maternity, by which she is united with her Son, the Redeemer, and with His atypical graces and functions, the Blest Virgin is also intimately united with the Church building. As St. Ambrose taught, the Female parent of God is a type of the Church in the gild of religion, charity and perfect union with Christ.^[57]

The Marian chapter has five parts which link Mary to the salvation mysteries which go along in the Church, which Christ has founded as his mystical body. Her role in relation to her son is a subordinate one. Highlighted are her personality and fullness of grace. The 2nd part describes her role in conservancy history. Her role equally a mediator is detailed, equally Mary is considered to secure our salvation through her many intercessions after her assumption into sky. The Council refused to adopt the title mediator of all graces and emphasized that Christ is the one mediator.^[58] Pope Paul VI declared Mary Mother of the Church during the Vatican Council.

Late 20th century [edit]

Following Vatican II, the perception that Marian devotions had decreased was expressed past several authors. Other authors have indicated that the continued strength of devotion to Mary within Catholicism post-obit Vatican Two has been manifested in multiple forms worldwide.^[59] Examples of this are the increase in Marian pilgrimages at major Marian shrines and the structure of major new Marian Basilicas since Vatican II.^[59]

At the end of the 20th century, two of the top three most visited Catholic shrines in the globe were Marian, with the Basilica of Our Lady of Guadalupe in Mexico City, built between 1974 and 1976, being the nigh visited Cosmic shrine in the world.^[60] In 1968, shortly afterwards Vatican Two, the Basilica of the National Shrine of Our Lady of Aparecida in Brazil used to receive most iv million pilgrims per year, but the number has since doubled to over eight million pilgrims per year, indicating the significant increment in Marian pilgrimages since Vatican Two.^{[59] [61] [62]}

The perceived impact of concessions to ecumenism made at Vatican Ii did not impact the fundamental loyalties to Mary among Catholics and their attachment to Marian veneration.^[54] A 1998 survey among immature adult Catholics in the United states provided the following results:

• Devotion to Mary had not been reduced in any pregnant manner since Vatican 2, despite the diverse statements fabricated about its perceived touch on on Catholics.
• Young Catholics stated that in their view the "passionate love of God" is revealed through Mary, mayhap as a consequence of the Marian emphasis of the pontificate of Pope John Paul II.
• Mary continues to exist a "distinctive marker" of the Catholic identity.^[54]

Papal extensions and enhancement to the Mariology of Vatican 2 continued shortly thereafter, with Pope Paul VI issuing the Apostolic Exhortation Marialis Cultus (to Honor Mary) in 1974, which took four years to prepare.^{[49] [63] [64]} Marialis Cultus provided four separate guidelines for the renewal of Marian veneration, the last two of which were new in Papal teachings. The 4 elements were: biblical, liturgical, ecumenical and anthropological.^{[49] [63]}

Marian devotions were the authentication of the pontificate of Pope John Paul Ii and he reoriented the Catholic Church building towards the renewal of Marian veneration.^{[65] [66]} In March 1987 he went further than Paul Half dozen in extending the Catholic views on Mary beyond Vatican II by issuing the encyclical Redemptoris Mater.^{[49] [67]} Rather than being just a new presentation of the Marian views of Vatican II, Redemptoris Mater was in many aspects a re-reading, re-interpretation and further extension of the teachings of Vatican Two.^{[49] [68]}

In 1988 in Mulieris Dignitatem Pope John Paul Two stated that the 2nd Vatican Council confirmed that: "unless one looks to the Mother of God, it is impossible to understand the mystery of the Church building".^{[69] [70]} In 2002 in the Apostolic letter Rosarium Virginis Mariae he emphasized the importance of the Rosary as a cardinal devotion for all Catholics and added the Luminous Mysteries to the Rosary.^{[65] [71]}

The Marian Magisterium of John Paul II may well constitute his single most of import contribution to the Catholic legacy he left behind.^[66] By 2005, when he died, he had inspired a worldwide renewal of Marian devotions, that was reflected upon on the occasion of his death inside non-Cosmic media such as US News and Earth Report.^[54]

21st century [edit]

Pope Benedict XVI connected the programme of redirection of the Catholic Church building towards a Marian focus and stated: "Let united states of america carry on and imitate Mary, a deeply Eucharistic soul, and our lives will become a Magnificat".^{[72] [73]} In 2008 Benedict composed a prayer on Mary as the Mother of all Christians:^[74]

Yous became, in a new mode, the Mother of all those who receive your Son Jesus in faith and choose to follow in his footsteps.^[75]

Bridegroom journeyed to Marian shrines such equally Lourdes and Fatima to back up his message.^{[76] [77]}

See also [edit]

• Acts of Reparation to the Virgin Mary
• Mariology (Roman Catholic)
• Mariology of the popes
• Mariology of the saints
• Mariology Ecumenical views
• Protestant views of Mary

Notes [edit]

1. ^ Pope John Paul II, "General Audience", 8 November 1995
2. ^ Sr. Thousand. Danielle Peters, "An Overview of New Attestation References," The Mary Folio, retrieved 21 Jan 2015.
3. ^ Galatians 4:4, "But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law" (NASB)
4. ^ Shush, Raymond L.; et al. (2008). Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons ISBN 978-1-57918-355-four folio 587
5. ^ Heart of the Redeemer by Timothy Terrance O'Donnell 1992 ISBN 0-89870-396-4 folio 83
6. ^ Lumen gentium, Affiliate viii Archived 6 September 2014 at the Wayback Auto
7. ^ "Blessed Virgin is Female parent of the Church". L'Osservatore Romano. 24 September 1997. Retrieved 18 November 2010.
8. ^ Braaten Carl E., and Jenson, Robert Due west. Mary, Female parent of God, 2004, ISBN 0-8028-2266-5 p. 84
9. ^ Butler, Alban and Burns, Paul. Butler'south Lives of the Saints, 1998 ISBN 0-86012-257-3 pp. 140-141
10. ^ ^{a b} Mary'south Immaculate Conception
11. ^ ^{a b} "Met Museum". metmuseum.org . Retrieved 2 August 2020.
12. ^ Pope Bridegroom XVI. "General Audition", 21 Oct 2009, L'Osservatore Romano, 28 October 2009, p. 24
13. ^ Duignan, Brian. Medieval Philosophy, The Rosen Publishing Group, 2011 ISBN 978-1-61530-143-0
14. ^ Hom. 2 super "Missus est," 17; Migne, P. L., CLXXXIII, 70-b, c, d, 71-a. Quoted in Doc Mellifluus 31
15. ^ Huber, Raphael Mary, St. Anthony of Padua: Doctor of the Church building Universal, 1948 ISBN ane-4367-1275-0 p. 31
16. ^ Huber, Raphael K. "The Mariology of St. Anthony of Padua," in Studia Mariana vii, Proceedings of the Outset Franciscan National Marian Congress in Acclamation of the Dogma of the Assumption, October viii–11, 1950 Burlington, Wisconsin
17. ^ Kleinhenz, Christopher. Medieval Italy: an encyclopedia, Vol. ane, 2003 ISBN 0-415-93930-v p. 40
18. ^ ^{a b} Fastiggi, Robert. "11 questions answered about Mary, OSV Newsweekly, April 29, 2015
19. ^ Ludwig Ott, Fundamentals of Catholic Dogma, Mercier Press Ltd., Cork, Ireland, 1955
20. ^ Otto Stegmüller Clemens 4 in Marienkunde, 1159
21. ^ Renaissance Art: A Very Curt Introduction by Geraldine A. Johnson 2005 ISBN 0-19-280354-ix pages 103-104
22. ^ Robson, Michael J., The Cambridge Companion to Francis of Assisi, Cambridge Academy Press, 2011 ISBN 9780521760430
23. ^ [Hollingsworth, Mary, Patronage in Renaissance Italy, John Murray, 1994] ISBN 0719549264
24. ^ Viladesau, Richard. The Triumph of the Cross, Oxford University Press, 2008 ISBN 9780199887378
25. ^ "Ecclesiological History of Mariology : University of Dayton, Ohio". udayton.edu . Retrieved 1 Baronial 2020.
26. ^ Otto Stegmüller, Barock, in Marienkunde, 1967 566
27. ^ A Roskovany, conceptu immacolata ex monumentis omnium seculrorum demonstrate Three, Budapest 1873
28. ^ Otto Stegmüller, Mariologisches Schrifttum in der Barockzeit, 1967 568
29. ^ who was placed on the Index of forbidden book of the Church building in 1681.
30. ^ although in 1673, the Holy Function itself acted against his volume on slavery. (Stegmüller, 573)
31. ^ F Zöpfl, Barocke Frömmigkeit, in Marienkunde, 577
32. ^ Zöpfl 579
33. ^ RG Giessler, die geistliche Lieddichting im Zeitalter der Aufklärung. 1928, 987
34. ^ Narr Zoepfl Mariologie der Aufklärung, 1967, 411
35. ^ Bridegroom Werkmeister, 1801
36. ^ such as Anton Weissenbach SJ, Franz Neubauer SJ,
37. ^ ^{a b} D Narr 417
38. ^ In 1790, monastery schools outlawed the praying of the rosary during mass every bit a distraction. (D Narr 417).
39. ^ Otto Stegmüller, 1967
40. ^ Vatican website Archived 10 August 2011 at the Wayback Motorcar
41. ^ Pius Nine in Bäumer, 245
42. ^ Bauer 566
43. ^ Civilta Catolica, 6 Feb 1869.
44. ^ Bäumer 566
45. ^ Lauretanische Litanei, Marienlexikon, St. Ottilien: Eos, 1988, p.41
46. ^ Newman, John Henry. The Letters and Diaries of John Henry Newman, ed. C. S. Dessain, Birmingham Oratory, 31 vols. (London: Thomas Nelson and Sons, 1972), Vol. XII
47. ^ Bäumer 534
48. ^ "Marie et fifty'Eglise", ÉtMar 9-11 (1951-53), three Vols
49. ^ ^{a b c d e f} Mary for Time and Eternity by William McLoughlin, Jill Pinnock 2007 ISBN 0-85244-651-nine-page 66
50. ^ ^{a b c} Leo Fundamental Scheffczyk, Vaticanum Ii, in Marienlexikon 567
51. ^ ^{a b} What Happened at Vatican II, John W. O'Malley. The Belknap Printing of Harvard Academy Printing. London, 2008.
52. ^ The Church: The Evolution of Catholicism. Richard P. McBrien. HarperOne. 2008
53. ^ Vatican Council II: The Basic Sixteen Documents. Rev. Austin Flannery, O.P. Costello Publishing Visitor, 1996
54. ^ ^{a b c d eastward} McNally, Terrence, What Every Catholic Should Know about Mary ISBN one-4415-1051-6-page thirty-32
55. ^ "Dogmatic Constitution on the Church – Lumen gentium, 61". Archived from the original on vi September 2014. Retrieved 18 November 2010.
56. ^ Miravalle, Mark Introduction to Mary 1993, ISBN 978-1-882972-06-7, pp 119–124
57. ^ "Dogmatic Constitution on the Church – Lumen gentium, 63". Archived from the original on 6 September 2014. Retrieved eighteen Nov 2010.
58. ^ Leo Central Scheffczyk, Vaticanum II, in Marienlexikon 569
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References [edit]

• Michael Schmaus, Mariologie, Katholische Dogmatik, München Vol 5, 1955
• K Algermissen, Boes, Egelhard, Feckes, Michael Schmaus, Lexikon der Marienkunde, Verlag Friedrich Pustet, Regensburg, 1967
• Mariology Society of America https://web.archive.org/web/20170925082500/http://mariologicalsocietyofamerica.u.s./
• The Marian Library at University of Dayton https://udayton.edu/imri/marian-library/alphabetize.php
• Pope Pius Nine, Apostolic Constitution
  • Apostolic Constitution Ineffabilis Deus
• Pope Pius XII, encyclicals and bulls
  • Encyclical Fulgens Corona on the Vatican website
  • Encyclical Ad Caeli Reginam on the Vatican website
  • Encyclical Mystici Corporis Christi on the Vatican website
  • Churchly Constitution Munificentissimus Deus on the Vatican Website
• Pope John Paul II, encyclical, churchly messages and addresses
  • Encyclical Redemptoris Mater on the Vatican website
  • Churchly Letter Rosarium Virginis Mariae on the Vatican Website
  • Pope John Paul II on Saint Louis de Montfort
  • Pope John Paul Two, Address to the Mariology Forum

Further reading [edit]

• Gambero, Luigi. Mary and the Fathers of the Church building: The Blest Virgin Mary in Patristic Thought, trans. Thomas Buffer (San Francisco: Ignatius Press, 1999).

External links [edit]

• Rubin, Miri, Mother of God, Yale University Press, 2009 ISBN 9780300156133

matlockthoulace.blogspot.com

Source: https://en.wikipedia.org/wiki/History_of_Catholic_Mariology

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